Of Discovered Music and Enthroning the Savior

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Many people are introduced to the melody, “Greensleeves,” via the well-known Christmas carol, “What Child Is This?”  There could hardly be a better introduction.

I have a theory that all truly great music—simple or complex—is not created but rather discovered by the composer.  Such music is, I envision, part of a body of music already known and celebrated in heaven.  I could be wrong, but some music is so sublime that it seems to me impossible that heaven could not already be aware of it.  It is my thought that “Greensleeves” belongs to such a class of discovered music.  Beethoven’s Fifth Symphony, Pachelbel’s Canon in D, the folk tune “Shenandoah,” among many others, are part of that divine play list, along with beauties yet to be discovered.  So it seems to me.

The words to the carol of which I write are fit for the melody.  They are a soul deep meditation on why the birth of this Baby is so important.  The musings lead to an answer found in what this Child would later do.  The mortal mission of Christ the King is incomparably important to you and me.

I fear that many modern renditions miss—or perhaps even avoid—the point. Among the some two dozen recordings of the carol in my possession, I recently discovered to my surprise that all but maybe four leave out the second of three verses, the one that holds a central place in the poem penned by the author, William C. Dix.  Some repeat, again and again, the true declaration of the first verse that this Child is “Christ the King.”  Recognition of that reality is important, but how far does it get you?  Even Herod believed and feared that prophecy, a belief that goaded him to destroy all of the babes of Bethlehem that his soldiers could find.

Why did Christ the King find it necessary to lower Himself to be born among men?  That is the central question, understanding the answer to which converts our attitude toward Christ from more than reverence for a Divine Monarch into humble love born of joy and boundless gratitude.  The second verse explains what is at the heart of Christmas.  But listen to your recording and see whether these words are included:

Why lies He in such mean estate,
Where ox and ass are feeding?
Good Christians, fear, for sinners here
The silent Word is pleading.
Nails, spear shall pierce Him through,
The cross be borne for me, for you.
Hail, hail the Word made flesh,
The babe, the Son of Mary.

This little Child would be pierced by nails and spear when He was older but no less innocent.  Why would He submit to that?  Why would the King submit to that?  We worship Christ not just because He is the King, but because of what this King has done for us.

I conceive of a day, a moment, when those very men who pounded the nails into the Savior’s hands and feet come personally to realize, come face-to-face with, what they have done.  What depth of grief that this knowledge will cause to the minds of those men—of those moments in that day—I can imagine in only the smallest degree.  They will be the only men, among the billions who have trod the earth, who with hammers in their fists drove nails into the hands and feet of the Creator and their Savior.  What will that recognition mean to them?

Perhaps the Savior’s plea from the cross, “Father, forgive them; for they know not what they do,” will be the beginning of some healing solace when they do know what they personally did.  I suspect that this is not the limit of the mercy that the Savior will extend to these, His brothers, who were so close to the Son of God in this horrible way.

Then I am drawn to consider, how will we feel when our day comes, and it surely will, when we stand face-to-face and see those wounds in His hands and feet?  How will we feel when we come to understand perfectly, as we will, that our own, personal sins made those wounds necessary, that because of what we knowingly have done there was no other way, that we helped to make those nails unavoidable?  More, how will we feel, looking in the Savior’s eyes, when we fully understand that depending on our repentance the suffering that we personally caused was entirely and eternally worth it, or in absence of our repentance all for naught?  At that moment our joy and our love or our grief and pain will be without measure.

Let us decide now, for we may, to let our loving hearts enthrone Him.

Of the Songs of Angels and Our Part in their Story

MilkyWayStones
There are many beautiful carols sung, performed on instruments, whistled, and even hummed to celebrate Christmas. They are among the more significant and important ways of remembering and worshiping the Savior as we commemorate His birth—the most important is to do His works, as He showed us.

A beautiful American carol—not heard nearly enough today—is “It Came upon the Midnight Clear,” words by Edmund Hamilton Sears, music by Richard Storrs Willis. Part of this carol’s power, much like “Joy to the World,” is that it unites the certain news of the Savior’s birth with the prophecies of Christ’s return. Just as surely as Christ’s birth happened in complete fulfillment of thousands of years of prophecy and prayer, so may we trust that the prophecies of the Savior’s return will be fulfilled in every particular.

The night before His birth, the Savior declared to the prophet Nephi, “on the morrow come I into the world, to show unto the world that I will fulfill all that which I have caused to be spoken by the mouth of my holy prophets.” (3 Nephi 1:13) That declaration applied to all of the prophecies, those of His birth, His ministry, His atoning sacrifice, His resurrection, and His return in the latter days.

That is the message of the carol by Sears and Willis:

It came upon the midnight clear,
That glorious song of old,
From angels bending near the earth
To touch their harps of gold:
“Peace on the earth, good will to men
From heav’n’s all-gracious King.”
The world in solemn stillness lay
To hear the angels sing.

The carol begins with reflections on the ancient story, proclaimed by unimpeachable messengers from heaven, of the birth of the Prince of Peace, tidings sent from His Father, the King. The carol does not stop there. It moves forward to remind us what that song of old means for us today. In short, the story did not end on that midnight clear; the story continues. We are in the story.

Still thru the cloven skies they come
With peaceful wings unfurled,
And still their heav’nly music floats
O’er all the weary world.
Above its sad and lowly plains
They bend on hov’ring wing,
And ever o’er its babel sounds
The blessed angels sing.

The angels’ work has not ended, their song continues, the messengers of heaven yet minister to us in modern times to our weary world. As today’s leaders say more and lead less, and the “babel” of voices increases, the need for the message of the angels grows. The angels still have much work to do. They are needed now ever as much as they were two thousand years ago. What is their message? That the days proclaimed by prophets throughout the ages are arriving. Ours, too, is a momentous age. We are part of the story spoken and begun anciently, still extending toward a conclusion yet ahead.

For lo! the days are hast’ning on,
By prophets seen of old,
When with the ever circling years
Shall come the time foretold,
When the new heav’n and earth shall own
The Prince of Peace their King,
And the whole world send back the song
Which now the angels sing.

As we worship each Christmas time, and throughout the year, let the message of this song, and the words of the prophets—ancient and modern—remind us that the time is hastening on as foretold. As we live and move through the weary world, we need not be weary. We can listen to the messages from heaven and rejoice. We can own the Prince of Peace our King and send back the song that the angels in our day are still singing.

Of Vanity and Christmas Gifts

The prophets, ancient and modern, are clear that this life is a very artificial thing. The earth and this mortality did not just happen. They were carefully planned in the sphere of the eternities, for very specific—and lasting—purposes.

Abraham reported this, from a vision wherein he saw God speaking of us, His spirit children, before He created the earth:

We will go down, for there is space there, and we will take of these materials, and we will make an earth whereon these may dwell; and we will prove them herewith, to see if they will do all things whatsoever the Lord their God shall command them; and they who keep their first estate shall be added upon; . . . and they who keep their second estate shall have glory added upon their heads for ever and ever. (Abraham 3:24-26)

Some centuries later Moses had a related vision, in which the Lord told him,

For behold, this is my work and my glory—to bring to pass the immortality and eternal life of man. (Moses 1:39)

Our glory appears to be the Lord’s glory. It is the Lord’s work and glory that we grow and progress forever. The mortal mission and sacrifice of Jesus Christ were all part of His work for our immortality and eternal life. I am not sure that the Lord cares anything at all about anything we do other than what we do that affects His work and His glory. I do not find any evidence in the scriptures that anything else that we do matters to Him. Of course, in an eternal context, nothing else we do really matters to us, either. All of that other stuff is what the author of Ecclesiastes refers to as “vanity of vanities” (Ecclesiastes 1:2).

That vanity, the key theme of the Book of Ecclesiastes, is what many people seem to think that this life is all about. Many people live this life as if this life really mattered much, when in truth, all that matters about this life is how it affects the true reality, which resides in the eternal worlds, beyond this world and life. Lasting value and meaning are found in what we take with us when we leave this world.

That is a good filter, if we wish to discern what in this life is imperishable and real and what is temporary and vain. If you take it with you past the grave, it matters. If it does not, fuhgeddaboudit. Or, at least, do not set your heart on it or waste much time with it.

That might be a good guide for Christmas gifts. By that I mean, consider the purpose behind the giving of the gift. Is its purpose to transfer possession of vanity, that has no reach beyond the grave? Or is it instead intended to communicate and strengthen ties of love, friendship, to show kindness, to build relationships, to facilitate personal growth and progress, to memorialize pleasant shared experiences, to express and transmit value? Consider how it may be tied to this list of eternal verities that stay with us:

Remember faith, virtue, knowledge, temperance, patience, brotherly kindness, godliness, charity, humility, diligence. (Doctrine and Covenants 4:6)

There is a lot of Christmas Spirit in that list. Such solemnized gifts are not likely to break and never grow old. They are very real. To the extent they embrace such virtues, I think we remember them.

Of Christmas and Faith in Miracles

The events associated with the birth of the Savior occurred in a miraculous time during an age of miracles. It was also an era of grinding poverty, breathtaking opulence, and many gradations of wealth in between. People were ignorant, well educated, parochial in vision, and metropolitan in view. Religious beliefs involved spurious superstitions, animistic traditions, polytheistic practices, monotheistic faith, and sophisticated atheism.

That is to say that those times and ours have more in common than we might have supposed, which is the point of my writing this evening. Perhaps we create too much distance between us and the birth of the Savior. Measured in human lives, 2000 years is a long time. In the eternal measures of God and heaven, it must be acknowledged as being brief, a matter of yesterday and common memory.

That being true, it would be odd to assume that God, whose miracles were on prominent display in Judea of long ago, would work by miracles yesterday and not do so today. The lack of belief in either one logically undermines faith in the other, because it assumes limits on either God’s ability or His willingness to work by miracles, a possibility hard for the mind to accept. The disbelief in either ancient or modern miracles inclines the mind to reject God’s miraculous interventions entirely.

For some it can be much easier to believe in miracles of the past than to recognize modern ones. Others may be willing to see God’s hand in their own lives but consider the ancient scriptural accounts as morality stories, the details of which should not be taken too literally. We find examples of both among our contemporaries and throughout history.

Of course, among the sophisticated set have always been those who doubted miracles of both past and present. With no recognition of personal involvement in miracles, they reject the word of those who actually witnessed them. They are quick to dismiss others’ experiences, with nice attitudes of condescension for the “lovely legends” and “faith traditions,” that must be taken figuratively if accepted at all. When those who know assert the reality of the wonders, the sophisticates can be known to turn to anger and scorn.

And yet reality can be stubborn and defy rejection. Angels delivering messages from God to priests in the Temple and to shepherds in the fields, God speaking to common men by dreams, signs from God to men in distant places motivating them to “traverse afar” to witness God’s works of salvation, and many other examples of heaven’s direct involvement in human affairs can be easier to dismiss if they only happened in hazy history. When presented with facts of past and present miracles skeptics are hard put to know how to deal with them, other than to dismiss them out of hand and cast ignorant aspersions on those claiming any direct and tangible involvement with Divinity. Nevertheless, the facts remain.

It works the other way, too. Denying modern miracles makes it easier to deny their existence long ago and to convert them into lovely stories instead of real world evidences of the power and love of God and of His involvement in our lives. If there are no miracles now, then they were unlikely to exist in the past. The miracles attendant to the Savior’s birth are transformed into fabulous fabrications rather than marvelous signs of the reality of the birth of the Son of God. The reality of modern miracles, however, attests to the reality of the miracles recorded in ancient scripture.

Admittedly, with rare exceptions, miracles are not for the edification of the faithless anyway. The Lord usually provides room for disbelief for those who choose to disbelieve and for their own sake spares the doubtful from divine confirmation of what they doubt. The Lord did not send angels to invite the leaders of society to the stable in Bethlehem, but instead He called out to those who readily accepted His invitation to witness the baby laid to rest in the cattle’s manger. He did send signs, and through the signs a summons, to the believing wise men of the East who had faith that this child was to be the King of Kings.

Similarly, in modern times, to prepare the way for the approach of the Savior’s second coming, the Lord has reached out through angels, heavenly messengers, and by His own voice to the humble faithful who are ready to believe His word, confirming their belief with many and miraculous signs and wonders.

It is a lot easier to believe in the wonders of the Savior’s birth when we witness and receive their like in our own day. Our unchangeable God works by similar methods with all of His children. And the saints of all ages rejoice.

Of Carols and Carnage

Among the beautiful carols of Christmas there is one that surely seems odd and out of place. At least that is how I, as a young child, thought of it. The haunting melody is in significant measure responsible for its lasting popularity, but the words are anything but joyful for a joyful celebration. Rather than recount the birth of the Savior, Jesus Christ, the song expresses the inconsolable sorrow of a mother of Bethlehem mourning the cruel murder of her little child. Popularly known as “The Coventry Carol,” it includes these words:

O sisters, too, how may we do,
For to preserve this day;
This poor Youngling for whom we sing,
By, by, lully, lullay.

Herod the King, in his raging,
Charged he hath this day;
His men of might, in his own sight,
All children young, to slay.

Then woe is me, poor Child, for Thee,
And ever mourn and say;
For thy parting nor say nor sing,
By, by, lully, lullay.

The song helps retell the sad chapter in the story of the early days of the Savior’s mortal life when jealous King Herod, fearful of even rumors of potential rivals for his throne, ordered the slaughter of all of the children in Bethlehem of two years old and younger. Sometime before, Herod had been advised by the wise men of the birth of the future King of the Jews. The wise men mistakenly thought that Herod would rejoice with them at the news of the birth of the Messiah and freely told him what they knew. Under cloak of feigned rejoicing, Herod sent the wise men to Bethlehem, the place prophesied in the scriptures as the city where Christ would be born. He urged them to report back when they found the child, that he might come “and worship him also.” (Matthew 2:8)

But worship was far from what Herod had in mind. Herod’s reaction was typical of many throughout history when confronted by the work of God. He saw only danger to his own power and sought to destroy God’s work if he could. The Lord warned the wise men, who avoided Jerusalem on their way back home. Herod struck out in anger and ordered the death of all of the young babies in Bethlehem. Again as throughout history, Herod missed his mark, for Jesus was no longer there. Joseph, warned by an angel, had taken his little family away to Egypt.

Among those who take it upon themselves to second guess God there are those who would question why God would save His Son, while allowing all those other children in Bethlehem to be slain. Again, these critics miss the mark. They get it wrong by failing to consider the whole picture.

God the Father did not spare His Son from the slaying of the children at Bethlehem. The unfair and cruel carnage begun in David’s city was finished on Calvary. Jesus’ life was spared only momentarily so that it could be offered as the last sacrifice for all. That seemingly doleful song merits an essential place in our Christmas celebration. It points us to the full meaning of Christmas as part of a story that winds through Bethlehem and leads through sorrow in Gethsemane to death on Calvary.

Importantly, the story continues on from there to a glorious resurrection morning on the third day. This saddest of carols reminds us that Christ was born to save us, in spite of the evils of the world that He most of all could not escape, a salvation that extends especially to the children of Bethlehem and to all of the little children of the world.

(First published December 5, 2010)

Of Noel and Becoming Certained

Here is a challenge for you. Find the origin of “Noel.” There are a respectable breadth and shallow depth of information on where this word came from. While today we use it commonly as a synonym for Christmas, agreement pretty well ends after that. Uncertain roots and meanings do not seem to inhibit the use of the word “Noel” this time of year.

I expected general consensus that Noel was of French derivation. A little research, however, turns up a competing claim that the word has a Gaelic or Celtic source. That need not disprove the theory of a French origin, since many Celtic peoples lived in France (or Gaul) before the Romans came, and many who today live in the northwestern parts of France trace their genealogies to Celtic roots, especially in Brittany.

Another French origin theory links the word to Latin, but here again opinion diverges. One school traces Noel from the Latin word natalis, suggesting a meaning derived from a reference to birth, particularly celebration of the birth of the Savior.

The other French-from-Latin line takes us to Nowell, and from there to Nouvelles, referring to the Latin word for “news”: novella, as in the good news of Christ’s birth. With no personal claim to expertise in the science of etymology, I will admit to a preference for this derivation. Aware of the French way of smoothing out Latin words, Nowell sounds like a very understandably French form of Novella. Moreover, we have Medieval and Renaissance carols using the words Nouvelles and Nowell in much the same way that Noel is used in more modern carols. In each case, the word is sung as a way of proclaiming joyous news, which fits very well with today’s French greeting of the season, Joyeux Noel! Good news also happens to be related to the meaning of “Gospel” (which, by the way, comes from old English).

Which brings me to the popular carol, “The First Noel” (perhaps translated from the French), which begins like this:

The first Noel the angel did say
Was to certain poor shepherds in fields as they lay
[and so forth].

Children love to sing Christmas carols. The carols, after all, have laid claim to some of the most memorable melodies. The words of carols, however, can at times challenge the vocabulary of little children. Through many years of singing “The First Noel” I was certain that the word “certain” in the second line was a verb, not an adjective. In my young mind it described what and why the angel was speaking to the shepherds. The angel appeared in order to certain the shepherds.

While I was not sure what it meant “to certain” the shepherds, today I am not so sure that I was wrong in hearing a verb. Why the angel chose those shepherds and perhaps not some others who might have been nearby seems to me less important than his purpose. The angel wanted those shepherds to know, to understand, to be certain of what they saw, and thereby to be witnesses. The angel explained to the shepherds what was happening, what it meant, where it was happening, how to recognize the marvel, and then the shepherds quickly went to see for themselves, personally. Immediately afterward they shared what they knew.

And the angel said unto them, Fear not: for, behold, I bring you good tidings of great joy . . . . For unto you is born this day in the city of David a Saviour, which is Christ the Lord. And this shall be a sign unto you; Ye shall find the babe wrapped in swaddling clothes, lying in a manger. . . . And they came with haste, and found . . . the babe lying in a manger. And when they had seen it, they made known abroad the saying which was told them concerning this child. (Luke 2:8-17)

The Lord wants us to believe His word, but He wants our belief to mature into certainty, into knowledge. As the Savior Himself prayed to the Father in the presence of His disciples,

And this is life eternal, that they might know thee the only true God, and Jesus Christ, whom thou hast sent. (John 17:3)

Following His resurrection, Jesus was careful to make His disciples certain of His resurrection so that they might witness to others of what they knew, enabling others at first to believe and then come to know for themselves by the testimony of the Holy Ghost.

Wherefore I give you to understand, . . . that no man can say that Jesus is the Lord, but by the Holy Ghost. (1 Corinthians 12:3)

Similarly, in our day, the Lord would that we had living faith grown to knowledge through the Holy Ghost. As the ancient American prophet, Moroni, testified,

And by the power of the Holy Ghost ye may know the truth of all things. (Moroni 10:5)

I, too, have been certained. I know for sure that God is real and that Jesus Christ was resurrected and is the Savior of the world. I am not alone in that knowledge. Many have believed and had belief confirmed by the assurance of the Holy Ghost.

This Christmas season—or any season—I invite you to become certained, as were those poor shepherds and millions of God’s children before and since. For you, like them, that would be discovering the true Noel of Christmas.

Of Thanksgiving and Light

This Thanksgiving I am reminded of thoughts of just a few years ago.

Thanksgiving is one of my favorite holidays of the year. It is a warm, pleasant, kind, family day. Not surprisingly, it is a day of reflection for me, despite of—or because of—all the family and busy activities involved with the day. As busy as the day may be, it is for my mind and spirit a day of rest, a very family day, a day when all is right because the family is right. It is a day during which I reflect with gratitude upon how, through the blessings of God, I have been able to provide for my family and that we have been able to enjoy so many good things. We gather rich in the mutual affection we have for one another, comfortable in how pleasant it is to be in each other’s presence. It is very appropriate that we celebrate with a bounteous meal shared by as much of the family as we can gather and often with fond friends, representing the bounties that God has bestowed upon us in the previous months.

Thus in our home, Thanksgiving Day is a time of reflecting on the abundant blessings of the past. It also serves as a gateway to our Christmas celebration, in which we celebrate all of the good things of life made possible through Jesus Christ. On Thanksgiving night, as soon as darkness has descended, we turn on the outdoor Christmas lights for the first time of the season. There is the apple tree, shining in brilliant white lights in memory of the Tree of Life, which Tree is a representation of “the Love of God, . . . the most desirable above all things . . . and the most joyous to the soul” (1 Nephi 11:22, 23).

Beside that tree, red lights flame the upward and outward branches of a maple tree, symbolic of the tree of the knowledge of good and evil, in opposition to the tree of life. This illumined tree represents how by the exercise of our power of choice we also unleash our energy to become good or evil—and that we do not always exercise that power for good (see 2 Nephi 2:15, 16).

In the middle of the yard, our flagpole is transformed into a tall, narrow multilight cone topped by a bright white star of light, again representing a tree, our Christmas tree. This and the tree we decorate inside the house are bright reminders that through Christ we can obtain “every good thing” (Moroni 7:25), whether spiritual or material.

The doorway to our house is outlined with a garland of evergreen also illumined with light to proclaim to family or friends that they will find welcome inside. Similarly, our lamppost is trimmed with red and green lights as if to say, “Here we are, don’t lose your way. Come and celebrate with us.”

In many ways it is very appropriate that we initiate this holiday season with a celebration of gratitude. The spirit of gratitude is the foundation of humility, and humility is the first step to opening our hearts to receive the Christ. So bring on Thanksgiving, welcome the family and friends, and open our hearts and homes to Christ, who brings us every good thing.

(First published November 21, 2010)

Of Holidays and Recreation

The holidays are fast upon us. The store displays are relentless clues (even if they rush things a bit). While growing up I looked forward to Hallowe’en, in part for the costume and candy celebration itself, but in no small part as the gateway to a series of rich and usually joyful holidays. October ended with Hallowe’en, and then Thanksgiving was observed a few weeks later. Right after Thanksgiving we were into the Christmas holidays. Quickly after Christmas came New Year, followed in February by Valentine’s Day, and at varying intervals Easter arrived amidst the celebration of Spring and new life.

I have a generous treasury of enchanting memories from those holidays. I recall one magical Hallowe’en as a young boy in a neighborhood full of children. The early evening’s streets and sidewalks were filled with costumed colleagues, all busily canvassing the ready houses, milling about, comparing each other’s sweetened haul, each house ready to greet you with a smile or perhaps an expression of wonder while adding to the bulging bag of treats.

Thanksgiving, perhaps the warmest and kindest of holidays, is rich in tradition, from the family and friends who gather, foods that are prepared, the china and silverware that are used, to the preview of coming cold weather. For me and mine, Thanksgiving has been a busily gentle holiday, crowded with activity and effort, but calm and purposeful. Rambunctious noise seems foreign to the day, even with a morning pick-up football game among Church members included. Thanksgiving speaks a time of Christ-like peace in my memory. If there were exceptions, they are forgotten. A prayer, a toast, and a feast that symbolizes the riches bestowed on us by God. In later years, with my own family (my wife and our children), the evening has witnessed the first lighting of the outdoor Christmas lights. Thanksgiving has brought on the Christmas season at our home.

Christmas for us has always been a season, with many holidays. The Advent holidays lead us inexorably to Christmas Eve. In those weeks there are many celebrations, ours and others, traditional and new. We began a new tradition last year that we anticipate repeating this season. Christmas Day itself has been a time when all ordinary activity seems to stop, a Sabbath of Sabbaths. We take an emotional breather, we contact family members not spending the day with us. We enjoy time together and some time occupied alone. For us, we then let the Christmas festivities wind down of themselves to their conclusion at Epiphany, the day we quietly finish the celebration until we near the end of the new year just begun.

Speaking of which, New Years’ Eves in my life have varied widely in observance. Maybe most memorable are an evening spent with my best friend shooting a basketball at the new hoop above my garage door, and another evening as a missionary in the Canary Islands, reflecting on the arrival of 1980, musing on what the end of the twentieth century would mean two decades later. That evening, those decades appeared to be rushing at me.

Then there are Valentine’s Day and Easter arising in steady succession. Each has its own traditions, each creating its own imprint in life’s recollections.

These have stocked my treasury of marvelous memories. I am rich with them. Yet I have more observances to come. To these I look forward.

Here is what I believe about these riches. I can take them out of the treasury each year and seek to recreate them, to work to experience them all over again. If I do, I have but relived and re-experienced what I already have. I add little new to the treasury. Many people celebrate this way. It seems to me a squandered opportunity and probably dangerous. I doubt that the previous charm can be revived, that the wondrous experience of the past can be recaptured. I fear that the joyful and rich memory might even be harmed by the failed effort. Worse, much can be consumed, much exertion expended, and still frustration and misery—for myself and others—may result in the trying.

I believe that a better approach would be to create new magnificent memories. These can build upon the past and work from valuable traditions. The good of the past can be drawn upon to create something greater. The effort is to make a new experience, not vainly recall to life a treasured memory. Not every holiday experience will produce equal joy and beauty, but if allowed to live for its own sake each will add to the fullness of life and the value of our storehouse of life’s treasures. Each will have the chance to be the most marvelous experience yet.

I am not prepared to concede that the best of my life has been lived or that the finest that I can do is recreate only what has happened before. I fancy to live life on the rise. I see no loss in trying.

Bring on the holidays. I plan to observe them each as never before.

Of Easter and the Resurrection of Christ

As we approach the Easter season, it may be valuable to reflect on the meaning of the season. It is, after all, Easter that gives meaning to Christmas, and the atonement and resurrection of Jesus Christ give meaning to Easter.

Few if any events of ancient history are as well attested as the resurrection of Jesus Christ. His rising from the tomb after His death at the hands of the Roman executioners is a hard fact. It is a particularly hard fact to grapple with if one is of the mind that religious phenomena are “spiritual”—by which critics mean “unverifiable.” Their efforts for nearly two thousand years have been to try to change the subject or impugn the witnesses or make the reality appear somehow merely symbolic, allegorical, or fabulous. But the resurrection of Jesus Christ remains as startlingly real today as it was to the Greco-Roman world of 34 A.D. The emergence in the 1830s of powerful new evidence of the Savior’s resurrection from the dead makes objections to its reality impossible to sustain.

The list of witnesses of the resurrected and immortal Christ is a long one, spanning continents, ages, and sexes. It begins with Mary Magdalene, in Jerusalem, who went to the tomb early on Sunday morning after Jesus’ execution, expecting anything but to see Jesus alive once more. She was there to finish the process of anointing the body, which she and others could only hastily begin on Friday evening. To her wonderment and sorrow the tomb was empty. Rather than expecting that the dead was alive once more, her one thought was to find where the body now was. To a joy that none but she could describe, Mary was told by Jesus Himself that He was risen from the dead. Mary also became the first to testify of the Savior’s resurrection, as she quickly reported her experience to the disciples (John 20:1-18).

The record reports how later, in the evening, the resurrected Christ appeared to these disciples, who included at least ten of His apostles in company with others of Jesus’ followers. As if to answer future skeptics, Jesus made a point of the physical reality of the resurrection from the dead. First, to attest to the death, he had those present handle the mortal wounds in hands, feet, and side (the last inflicted by the Roman soldiers to assure the death of Jesus before they removed His body from the cross), as He declared to them, “handle me and see; for a spirit hath not flesh and bones, as ye see me have.” (Luke 24:36-40; John 20:19-21) Next, to demonstrate the full functionality of a resurrected body, Jesus ate a piece of broiled fish and part of a honeycomb (Luke 24:41-43). This is tangible evidence, intentionally offered by the Savior to emphasize the fact of His physical resurrection, with a very physical body.

Sometime that same day Jesus walked for an extended time with two disciples as they journeyed to the nearby village of Emmaus (Luke 24:13-35). A week later the apostle Thomas, who had been absent the week before, was added to the list of physical witnesses, as he in turn was shown the mortal wounds of the risen Christ (John 20:26-29). Again in Galilee Jesus met His disciples for a meal of fish and bread and then taught them about charitable service while sitting with them around the fire. To these and other interactions of the mortal disciples with the immortal, risen Christ, is the record in Paul’s letter to the Corinthians that “above five hundred brethren at once” saw the resurrected Christ, to which Paul adds his own personal witness (1 Corinthians 15:6-8).

The Book of Mormon, first published in 1830, is another witness, from a separate people on another continent, of the Christ who had lived, died, and been resurrected far away in Jerusalem. Across the ocean, in ancient America, Jesus Christ appeared to 2,500 more disciples who became personal witnesses of their resurrected Savior. “And it came to pass that the multitude went forth, and thrust their hands into his side, and did feel the prints of the nails in his hands and in his feet; and this they did do, going forth one by one until they had all gone forth, and did see with their eyes and did feel with their hands, and did know of a surety and did bear record, that it was he, of whom was written by the prophets, that should come.” (3 Nephi 11:15)

To these ancient testimonies, the list grows with modern day witnesses of the resurrected Christ. Add the names of Joseph Smith, Sidney Rigdon, and Oliver Cowdery, “That he lives! For we saw him, even on the right hand of God; and we heard the voice bearing record that he is the Only Begotten of the Father” (Doctrine and Covenants 76:22,23; see also Doctrine and Covenants 110:1-10).

The testimony is sure. You can accept it or not, but you cannot change the fact that Jesus, once dead, rose again from the dead, as He and the prophets foretold and as He and the prophets since have reported. With that knowledge, Easter becomes more than a quaint relic of just another “faith tradition”. It becomes a celebration of the greatest event in the history of the world.

(First published February 22, 2009)

Of Man and God’s Work

On the sacred mountain, made sacred by the personal presence of the Divine, Moses spoke face to face with God, without whom “was not any thing made that was made.” (John 1:3) Moses beheld in vision the many creations of God and many worlds on which God had placed His children, much as with this creation. The Lord explained to Moses that, “as one earth shall pass away, and the heavens thereof even so shall another come; and there is no end to my works, neither to my words.” (Moses 1:38)

That creative work is what God does and has been doing and will continue to do. Then God explained to Moses the “Why” behind it all:

For behold, this is my work and my glory—to bring to pass the immortality and eternal life of man. (Moses 1:39)

That is to say that what God does is entirely purposeful, the “what” of His work intrinsically tied to the “Why.” And why He does what He does, and what He does, is all related to man. We are His children, and the Father is literally our Father. On the morning of His resurrection, the Father’s firstborn son, Jesus Christ, declared to Mary Magdalene, “I ascend unto my Father, and your Father” (John 20:17). The Son was speaking literally not figuratively.

Our Heavenly Father is more interested in our growth and progress than even the most loving earthly parents are in the growth and progress of their children. His happiness is connected with our happiness and progress, His “job satisfaction” derived from our moral improvement. That improvement, in turn, comes from the righteous exercise of our freedom to choose and do good.

The exercise of our choice is all that we can give to God that He does not have, and He will not deprive us of that power of choice. He will not take it, because by doing so our “choice” becomes worthless to Him. It is the fullest and therefore richest exercise of that freedom that He seeks and applies His own effort to empower and encourage and protect. To diminish our freedom is to diminish its worth to Him. Compelled virtue is no virtue at all and has no value to the Father or to His children. By choosing good in an environment where we may select evil we become good; by living virtuously among full opportunities to embrace vice we become virtuous. Through that process—with the free gift of the Savior to retrieve us, upon conditions of repentance, from evil choices—we expand our freedom, rejecting all that would enslave us. In so doing we qualify for God’s ultimate gift, eternal life.

That is the process and what life is all about. God devotes His attention to creating the necessary environment and conditions for our eternal progression. Then He stays involved to help each of us as much as we will allow. His love for us extended to the sacrificial offering of His Beloved Son, Jesus Christ, who used His own free will to rescue us out of the depths of evil if we would apply what choice we may have left to turn with all our hearts away from darkness toward light.

For God so loved the world, that he gave his only begotten Son, that whosoever believeth in him should not perish, but have everlasting life. (John 3:16)

This being God’s work and His glory, He cares very much about what we do that affects that work and glory. That is also to say that nothing else we do matters to Him. It is only in the context of His work for our immortality and eternal life that anything we do really matters. God is probably not very interested in whether we buy the blue car or the white car, per se, as it has little bearing on immortality and eternal life. God could be interested, however, if we choose to buy the blue car after agreeing beforehand with our spouse to buy the white one, as unity in marriage matters a great deal to our eternal progress, as does keeping promises.

All of this begs the question, if something does not matter to God, should it matter much to us? In fact, paying excessive attention to the minutiae and distractions of life can become a big deal, if doing so draws our time and effort away from what truly drives virtue.

Customs and traditions can do this very thing. Consider the recent Christmas season. Were there little things, maybe many little things, that competed for your focus on Christ and the commemoration of His mission, and the many good works that the Christmas season offered? Customs and traditions can do that if we are not careful.

The Savior, during his mortal ministry in Galilee and Judea, frequently pointed the people to their traditions that interfered with what He called the “weightier matters”, such as “judgment, mercy, and faith”. He called that straining at a gnat while swallowing a camel (Matthew 23:23, 24). Do we not see a similar error in the political correctness of today that raises an uproar over a stray word—no matter how ugly—while embracing all varieties of immorality and family destruction?

God’s work is all related to us, because we are related to Him. Knowing God’s work, and making it our work, may be as important and valuable for us today as it was for Moses in his time. I suspect so.

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